Archive for the ‘justice’ Category

I was speaking with a group of junior high and high school students this weekend about issues of marginalization and oppression. I specifically turned the conversation from acting on global issues to recognizing injustice within our local proximity. For them, it meant moving from a focus on hunger in the world to the often unjust or unloving treatment of peers in the classroom, at the lunch table, on the athletic field, and within social circles based on economic status. I asked the questions, “If Jesus showed up right here, right now, in this place, who are the people to whom he would be giving his attention? How would he be spending his time? How would he be listening to the voices of those who are often forgotten or ignored?”

An ever-so energetic, enthusiastic, and hormonal adolescent boy instantly shot his words from his reclining chair, “You mean like… what would Jesus do? Like the bracelets.” As I reverted back through the 1990s and the “WWJD?” movement, the phrase made my insides cringe and quiver while my mouth slowly opened and reluctantly uttered, “Yeah?”

I had to concede to my now junior high nemesis.

Essentially, I was hoping that these young minds would actually consider who the person of Jesus was and how he may enact love in our current context minus the popular Christian subculture catchphrase that makes the reality of the question so easy to dismiss.

“What Would Jesus Deconstruct? by John D. Caputo, Thomas J. Watson Professor of Religion and Humanities and professor of philosophy at Syracuse University, begins, “In 1896, Charles Sheldon, a pastor in Topeka, Kansas, wrote a book titled In His Steps. The subtitle of Sheldon’s book, What Would Jesus Do? fueled the later ‘WWJD’ industry – the bumper stickers, T-shirts, and bracelets that boldly pose a question to which the Religious Right is sure to know the answer. My hypothesis is if our friends on the Right really mean to ask that question instead of using it as a stick to beat their enemies, they are in for a shock.”

I would agree with Caputo and therefore may create my own line of products to sell in a Parable or Lifeway Christian Bookstore near you (because that’s what Jesus would do). The products would read, “WWJD? You don’t want to know.” No. Really. You probably, really don’t want to know.

Our celebration of Christmas has become the commercial exploitation of Jesus. God showed up on earth to bring that which is wrong back to rights and we attempt to honor that God by misusing our resources and giving ourselves to the commercial entities that prey on the human bend to “need more.”

“I have to have it. It’s bigger. Its’ better. I have to have it. Or… I have to give it. Because then I can mend a broken relationship or show love by filling someone’s longing or addiction to have more stuff. It… completes…. me.”

Is there a better way? Is there a better way to worship the coming of the King?

How are you celebrating Christmas?
Black Friday shopping?
Spending time at a nursing home offering time and attention?
Going to see A Christmas Carol in 3-D?
Sending life-giving resources to children who do not have food?
Carving the holiday ham?
Watching Christmas Vacation repeatedly?
Black Friday shopping?
Buying stuff?
Using vacation time to read to your child?
Attending a religious gathering?

Is there a better way?

“Don’t go to start a church… go to serve a city.”  -Steve Sjogren

I read this line on a twitter update from Chris Bean. I’m just going to leave it at this: What are your thoughts?

Click below on comments to add your perspective.

>> This post reminds me: After accepting a new position at MVNU in August and not having time to update subversiveREFORMATION.com I was unable to post the series “On Church.” Now is the time. Be checking back for posts from Chris Heuertz of Word Made Flesh, Adam Walker-Cleaveland of Pomomusings, and more “On Church.”

“Teaching Little Kyla…”
A series on Travis and Sarah’s journey of parental flubs, flaws, failures and accidental^ fortune.

The Invisible Children and Remember Nhu Clubs at MVNU are hosting an Art and Poetry awareness and fundraising event tonight (Wednesday) in the student union. Kyla will be presenting her piece of art that she and I composed this weekend. Her piece is called “Red and Yellow, Black and White” in reference to the song, “Jesus Loves the Little Children.” As we talked about “all the children of the world” and our need to show and express love to all, Kyla used her hands and fingers to paint red, yellow, and black around a cut-out of Africa that I drew, cut out, and taped to the canvas board making a white silhouette of the country where the dehumanization of children continues through militarization and exploitation. Though I cannot talk with Kyla yet about child soldiers and sexual trafficking, she can begin to understand that love and kindness for all of humanity. Eventually, she’ll hear their stories.

We are incapable to loving absent from relationship. We are incapable of relationship absent from the context of story. We have to learn about each other. We have to be aware of the formative life experiences that make us who we are both individually and as a collective group of people in a global community.

The world is our canvas. May we cover it with strokes of love.

^ There is someone(s) greater than me/us (a divine being and a community of people) that intercede with grace and giving.

The Extended Melody Project benefit concert is tonight in just a half hour. Admission is a $5 donation (though you can give more) and all monetary income from admission, concessions, and shirt sales is donated to an orphanage in Cambodia through Asia’s Hope. Shirts cost $10 U.S. Dollars and are sweet as evidenced below. It is a new cut and fabric from Gildan that is very similar to American Apparel.

Do you like music? Do you like orphans? Admittedly, the second question is awkward. Awkward and real. Awkward even in three senses: 1.) Most people reading this blog probably do not like the fact that any child would be orphaned; 2) The term and idea of “orphan” is not the core identity of any child; and 3) Questioning one’s commitment or lack of commitment to acting on behalf of the fatherless may create some discomfort and/or conviction.

Two students at MVNU approached me last year with the idea to do a benefit concert as a social event in order to raise money for resources needed at an orphanage in Brasil. I said “do it.” The short version of the story is that they did do it and they are doing it again. Please visit the Extended Melody Project (EMP) page and become a Fan on Facebook. EMP will be held at Ibiza 33 in Mount Vernon, OH on Friday, October 30. (4) or (5) bands will be playing and all funds from admission and t-shirt / concession sales will be donated to an orphanage in Cambodia.

The church is being the church.

Anyone want to sponsor the event? Any creative ideas?

Informational video to be posted after editing and processing finalized. Updates to our adoption page will be posted soon as well.

It appears as though my last post was published on August 11 – almost a month ago. I suppose there is a reason why I have not written in nearly a month. On August 12 I was offered and accepted a new position at MVNU, where I have served as a Resident Director for the last 3 years. I am now in the position formerly known as the Associate Dean. Though the listed responsibilities are essentially and/or technically the same as in previous years, the name of the position has changed, symbolically reflecting the change that I will/am bring/bringing. I am serving as the Director of Student Involvement and Accountability in the Office of Student Development. My title is the next-to-longest name second only to Rick Teasdale (not to be confused with an actual person), the Assistant Associate Vice Regional Director to the Chancellor of Student Services. My new role at MVNU includes serving as an advisor to the Student Government Association, chairing of the University Judicial Council and Campus Life Council, providing leadership development and mentoring to students, and handling all discipline process and accountability standards for students. I’m also the University Liaison to the Parents’ Association.

In the midst of the transition into my new position I’ve been quite wrapped up with a number of things. Sarah, Kyla, and I moved out of the RD apartment attached to Oakwood Hall. Per my request, we were able to maintain MVNU’s campus as our place of residence. My next post will tell about our move down the hill from Oakwood Hall to the Rosewood Apartments. We primarily wanted to remain on campus in order to continue living life among the students that we love, opening our home to all those who accept the invitation to journey with us, together in the struggle to learn what it really means to live in the way of Jesus.

I realized during a time of silence on our SGA Retreat (a couple of weekends ago) that the consistent and abnormal practice of solitude, prayer, and reflection is essential in the midst of all the things both good and bad that fill our lives. So… I am not particularly proud of the fact that I’ve had only 2 days off in the last 29 days but I am excited to enter a new season of life that possesses a more natural and healthy rhythm of existence. A more consistent schedule of thinking and writing will reignite the posts that are going to be published on a much more regular basis now that the time demands of transition have subsided.

I also moved into a new office. It’s name is Sweden. Stop by. We’ll share some coffee and conversation.

Peace.

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Adapted from a post on July 3, 2008:

I’ll be honest. I’m not a fan of Independence Day. I’m trying to sort through whether that opinion is fueled by the despicable taste in in my mouth when I see red, white, and blue waving as a symbol of national allegiance and empire worship or simply by my struggle to intellectually and philosophically value independence. Freedom is good and necessary but cannot exist through the supposed provision of an earthly empire. Freedom is in the person of Jesus Christ and is quite different from that with which it is quite often confused, “rights.”

My reading on July 3rd proved to be rather timely for the upcoming day celebrated by most citizens of the United States. From Free of Charge by Miroslav Volf:

“Here is roughly how sin works in relation to God the giver. All things are from God and through God, and yet we want to be independent of God, standing on our own two feet, claiming God’s gifts as our own achievement. The young Karl Marx, barely twenty-six years old, put this sentiment as boldly as possible. In a text that remained unpublished during his lifetime, ‘Economic and Philosophical Manuscripts,’ he gave an expression to the heart of his rebellion against God:

‘A being only counts itself as independent when it stands on its own feet and it stands on its own feet as long as it owes its existence to itself. A man who lives by grace of another considers himself a dependent being. But I live completely by grace of another when I owe him not only the maintenance of my life but when he has also created my life, when he is the source of my life. And my life has necessarily such a ground outside itself if it is not my own creation.’

Marx held firmly to human independence. It almost seemed to him a value that lies at the bottom of all values. Because the reality of God as creator is incompatible with human independence, he denied the existence of God.

Most of us, especially the believers among us, won’t deny God’s existence in order to secure our independence. Instead, we think that we can have it both ways. We believe that we can stand on our own two feet, independent of God, and still affirm that God is the creator of everything. But that doesn’t make sense. We can be both dependent on God and free; dependence on God is the source of our being, and therefore, our freedom. But we can’t be created by God and independent; God sustains creatures in being and in freedom. When we assert our independence, when we ascribe to ourselves what comes from God, we wrong God – at least as much as I would wrong an author whose ideas I would peddle as my own. That’s our main sin against God the giver. If, like Raleigh Hays, we see ourselves as more or less honest, hardworking citizens, we may believe that we deserve what we have, and even a bit more because an evil world is cheating us of our proper reward. We might not feel particularly grateful for what we have because we think that, rather than receiving it, we earned it. And we want to dispose of our hard-earned goods the way we please; they become not so much gifts given to us to enjoy and pass on, but rather our exclusive possessions.

Assertion of independence, pride of achievement, sense of entitlement, and absolute right to dispose with our goods – these are the ways in which we live in contradiction to who we actually are in relation to God. And in these ways, we, decent citizens, live as inveterate sinners. To live in sync with who we truly are means to recognize that we are dependent on God for our very breath and are graced with many good things; it means to be grateful to the giver and attentive to the purpose for which the gifts are given.” //

// Miroslav Volf. Free of Charge: Giving and Forgiving in a Culture Stripped of Grace. pp. 35-6.

The Silent Historical Framework of the Emerging Church

Recovery of Genuine Wesleyan Theology in Postmodern Context

Travis Keller

02.29.08

A Condensed Book Review from a Wesleyan Theological Perspective on

�Emerging Churches: Creating Christian Community in Postmodern Cultures�

by Eddie Gibbs and Ryan K Bolger

�Common needs often create strange alliances.� Eddie Gibbs and Ryan Bolger begin the preface of their book entitled �Emerging Churches: Creating Christian Community in Postmodern Cultures� by addressing their seemingly implausible ability to write a book together. Strange alliances, indeed. Many hear the words �Christian community� and �postmodern cultures� used in conjunction with each other and immediately assume that the two are being juxtaposed one against the other. The same may be true for the terms �Wesleyan theology� and �emerging church.� While the connection between the two may never be verbally stated, Wesleyan theology may very well be the silent historical framework of the emerging church.

It is noted in the book that the process of dismantling the modern (referring to a historical era and philosophy) practices of Christianity �is a fragile movement that can be marginalized by denominational leaders and killed with criticism by theological power brokers.� Churches that are �emerging� in their practice are faced with great degrees of resistance. To associate with any certain theological tradition would be suicidal to a hopeful movement. The labeling system within the Emerging Church has caused immense confusion so a further label would arouse criticism growing from its current level of existence into a destructive force from both opponents to the noted tradition and adherents to that tradition. Opponents would continue to oppose that which they already oppose and adherents would defend their tradition in an attempt to preserve it from a supposed threat and distortion. The reality of the shift in church practice, however, is ultimately going to reflect certain roots in the history of the church. The ideas for ecclesiological method offered by Emerging Churches closely align with the thought of John Wesley.

The emerging church is difficult to define. Moderns may desire a clear, definitive statement but as noted by Doug Pagitt, the church is �not necessarily the center of God�s intentions. God is working in the world and the church has the option to join God or not.� By avoiding a precise definition of emerging churches, Gibbs, Bolger, and company allow the church to function as a moving organism whose missional direction is dependent on its own choice. What may be criticized then as a low view of the church is actually the highest view imaginable. The church is dependent on grace when it chooses to follow its own way rather than the way of Jesus. Wesley, an advocate of the free will of humanity trusts in means of grace gifted by God when the church moves in a manner that reveals the imperfect people that it is.

Wesley contends that the church is not to be separatist or divisive. The emerging church is distinctively Wesleyan then in that it does not merely get caught up in argument or exchanging critique with its opponents but rather focuses on the person of Jesus and the love for others that he offers. Gibbs and Bolger note three core church practices from which other practices are created. They are �(1) identifying with the life of Jesus, (2) transforming secular space, and (3) living as community.�

The message of Jesus was not a message about going to heaven. His was a message and demonstration of enacting the Kingdom of God on earth. To live in a manner that reflects the life of Jesus is to truly embrace what Wesley termed �entire sanctification.� The Church is the people who are called out and set apart to enact the Kingdom of God on earth. To do so requires a confrontation with the risk and cost of following Jesus and thereby necessitates a grace that precedes (preveniant) the Church, enabling it to embrace the fullness of the mission of God by entering into that which may be considered �secular� and living in a �sacred� manner. Such living entails relinquishing one�s �unlimited sovereignty over his or her individual person� in order to �create missional communities� that may only exist within the context of love. Wesley states, �By this let all men know whose disciples ye are, because you �love one another.��

Gibbs and Bolger proceed with more practical examples of Emerging Churches that very distinctively reflect Wesleyan theology. Wesley continually references the need for the Church to care for the poor and marginalized. Contrary to the quite exclusive appearance of many church gatherings, Emerging Churches are to be accepting and inclusive. Not only does inclusivity include people from other traditions, cultures, and even faiths but it also extends to the poor who are otherwise considered strangers. Central to the gospel message is that those who �don�t have� are invited to share in the �having.� The stranger is to be invited into the community. He/She is to receive that which is given generously. Hospitality remains a key component of helping others to honestly accept themselves as true members of a community for a generous gift is much more useful, according to Wesley, when it is personally delivered. Giving accompanied by shared relationship is invaluable to the message of Jesus. It removes the thought of needing to receive in return.

Emerging Churches concludes with sections devoted to the concept of the body of Christ producing and creating. There is reference to the same passage in Ephesians that Wesley uses in his address �Of the Church.� In order for a community to function in full health each member must use his/her talents and giftings as he/she has been granted. �Full participation is an alternative to [modern] consumer church� which is founded ultimately on fulfilling a selfish desire. Emerging churches seem to pursue the concept of the priesthood of all believers where all members of the community are contributing. No one is being served any more than he/she is serving.

�Emerging churches are communities that follow Jesus into the kingdom and the far reaches of culture. [They] destroy the Christendom idea that church is a place, a meeting, or a time. Church is a way of life, a rhythm, a community, a movement. Emerging churches dismantle all ideas of church that interfere with the work of the kingdom.� With Gibbs� and Bolger�s representation of Emerging Churches, Wesley cannot argue. The way of living taught by Wesley and the way of the Emerging Church is the way of Jesus.